Milton

¶1SCRIPTA prophetarum, apostolorum, evangelistarum, utpote divinitus inspirata, SCRIPTURA SACRA dicitur. 2 Sam. xxiii. 2. Spiritus Jehovæ locutus est in me, et sermo ejus per linguam meam. Matt. xxii. 43. David per Spiritum vocat eum Dominum, dicens—. 2 Cor. xiii. 3. quandoquidem experimentum quæritis in me loquentis Christi. 2 Tim. iii. 16. omnis scriptura divinitus inspirata est.

¶2De libris tam veteris quam novi testamenti qui CANONICI vocantur, id est, qui pro veris prophetarum, apostolorum, evangelistarum scriptis sunt recepti, inter orthodoxos fere convenit, ut in bibliis vulgo editis videre est.

¶3Libri vero adjungi soliti, qui APOCRYPHI nominantur, neutiquam eandem habent cum canonicis auctoritatem, nec in probandis fidei articulis recipiuntur.

¶4Rationes sunt: 1mo. quia cum sub vetere testamento sint scripti, Hebraice tamen scripti non sunt, quod certe oportuit, quandoquidem ecclesia apud Hebræos adhuc solos erat, gentibus nondum vocatis, Rom. iii. 2. et ix. 4. eorum itaque lingua scripsisse ad quos res scribendæ nihildum attinebant, absurdum pene fuisset. 2do. quia in novo testamento nusquam citantur, non immerito eorum fides in dubium vocatur. 3tio. quia multa scripturæ canonicæ contraria, quædam fabulosa, demissa, frivola, et a vera sapientia ac religione aliena continent.

¶5p. 343Scriptura sacra non ex occasione tantum, ut pontificii docent, scripta fuit; sed ut omnibus postea ecclesiæ sæculis usui esse possit: non sub lege solum, verum etiam sub evangelio. Exod. xxxiv. 27. scribo tibi verba hæc; quia ex præstituto horum verborum pangam tecum fœdus et cum Israele. Deut. xxxi. 19. scribe vobis—, ut sit mihi hoc ipsum canticum loco testis—. Isa. viii. 20. legem et contestationem consulunto: annon loquuntur in sententiam illam cui nulla est lucis scintilla? et xxx. 8. inscribe hoc—, ut sit temporibus sequentibus in sempiternum—. Abac. ii. 2. scribe—, nam adhuc visio ad constitutum tempus rejecta est. Luc. xvi. 29. habent Mosen et prophetas; audiant eos: si Mosen et prophetas non audient—. Joan. v. 39. scrutamini scripturas, quia vos videmini vobis in ipsis vitam æternam habere. Rom. xv. 4. quæ antea scripta sunt ad nos docendos scripta sunt, ut per tolerantiam et consolationem scripturarum spem retineamus. 1 Cor. x. 11. scripta sunt ad nostri admonitionem, in quos fines sæculorum devenerunt.

¶6In novo autem testamento omnia fere ex veteri probantur: librorum etiam novi testamenti usus declaratur, Joan. xx. 31. hæc scripta sunt ut credatis—. Eph. ii. 20. superstructi super fundamentum apostolorum ac prophetarum. Philipp. iii. 1. eadem scribere vobis me quidem haud piget, vobis autem tutum est. 1 Thess. v. 27. adjuro vos per Dominum, ut recitetur hæc epistola omnibus sanctis fratribus. 1 Tim. iii. 15. sin autem tardavero, ut noris quomodo oporteat in domo Dei versari. 2 Pet. iii. 15, 16, 17. teque a puero sacras literas novisse, quæ te possunt sapientem reddere ad salutem per fidem quæ est in Christo Jesu: omnis scriptura divinitus inspirata est, et utilis ad doctrinam, ad redargutionem, ad correctionem, ad disciplinam quæ est in justitia, ut perfectus sit homo Dei, ad omne opus bonum instructus. Hic etsi scripturæ quas Timotheus a puero novisse dicitur, quæ et ipsæ sapientem possunt reddere per fidem in Christo, veteris testamenti fuisse duntaxat videntur, nam novi testamenti librum nullum, Timotheo adhuc puero, videtur fuisse scriptum, tamen sequenti versu de omni scriptura divinitus inspirata idem dicitur; utilem nempe esse ad doctrinam—: etiam jam doctis et sapientibus, 1 Cor. x. 15. ut intelligentibus hoc dico, judicate vos quod aio: et perfectis sive adultis, p. 344Philipp. iii. 15. quotquot adulti sumus, hoc sentiamus: veluti Timotheo ipsi et Tito, ad quos scripsit Paulus: et fortibus, 1 Joan. ii. 14. scripsi vobis, adolescentes, quia fortes estis, et verbum Dei habitat in vobis. 2 Pet. i. 12, 15. quapropter non negligam vos de istis semper commonefacere, quamvis peritos et stabilitos—: sed et studebo subinde ut vos possitis post exitum meum facere horum mentionem. et iii. 15, 16. sicut et charus frater noster Paulus pro sibi data sapientia scripsit vobis. Scripsit quidem Paulus Romanis, cap. i. 7, 15. scripsisse tamen non illis solum, sed omnibus fidelibus hic ait Petrus. 2 Pet. iii. 1, 2. hasce jam alteras vobis litteras scribo, dilecti, quibus sinceram mentem vestram per submonitionem expergefacio—. 1 Joan. ii. 21. non scripsi vobis quod veritatem nesciatis, sed quoniam eam scitis. Apoc. i. 19. scribe quæ vidisti, et quæ sunt, et quæ posthæc sunt futura.

¶7Hæc omnia evincunt, lectione scripturæ neminem esse prohibendum; immo potius ab omni hominum genere atque ordine scripturas assidue vel audiri vel perlegi convenire: a rege, Deut. xvii. 19. a magistratibus, Jos. i. 8. et a quibusvis, Deut. xxxi. 9, 10, 11, &c. cumque Moses scripta hac lege dedisset eam sacerdotibus filiis Levi, et omnibus senioribus Israelis, præcepit iis, dicendo, legito legem hanc coram toto Israele. et cap. xi. 18, 19, 20. reponetis hæc verba mea in corde vestro et in animo vestro, et alligabitis ea in signum manui vestræ—: etiam inscribes ea postibus domus tuæ et portis tuis. et xxix. 29. hæc nobis et filiis nostris sunt revelata, ut faciamus—. et xxx. 11. nam hoc præceptum non est occultum a te neque longinquum. 2 Chron. xxxiv. 30. legit ipsis audientibus omnia verba libri fœderis. Isa. viii. 20. legem et contestationem consulunto. Nehem. ix. 3. et surrexerunt in statione sua, et legerunt in libro legis &c. cunctus nimirum populus, ex versu secundo. Et quem auctorem adversarii pro canonico habent 1 Macc. i. 59, 60. ubicunque inveniebatur apud aliquem liber fœderis.

¶8In novo testamento clarius. Luc. x. 26. in lege quid scriptum est? quomodo legis? Hæc Christus interrogavit quendam legis interpretem, quorum extitisse multos eo tempore, Pharisæos nempe et alios qui p. 345neque sacerdotes erant neque Levitæ, satis constat; et Christo ipsi, qui minime ab iis habitus est doctus, ne interpretatio quidem in synagoga, non ergo lectio certe scripturæ domi interdicta est. et cap. xvi. 29. habent Mosen et prophetas; audiant eos. Joan. v. 39. scrutamini scripturas. Act. viii. 28. legebat Isaiam prophetam. et xvii. 11. quotidie examinantes scripturas, an—. et xviii. 24. potens in scripturis. 2 Tim. iii. 15. teque a puero sacras litteras novisse. Apoc. i. 3. beatus qui legit.

¶9Perspicuæ itaque sunt scripturæ, vel per se, vel Deo illuminante, in iis quæ maxime ad salutem pertinent, et ad imperitos per diligentiam lectionemque assiduam erudiendos accommodatæ. Psal. xix. 8. doctrina Jehovæ integra est, restituens animam; testimonium Jehovæ verax, sapientiam afferens imperito—. et cxix. 105. lucerna pedi meo verbum tuum est, et lux itineri meo. et v. 130. aditus verborum tuorum illuminat, prudentia instruit simplices. Ex quo rursum sequitur, scripturas a quibusvis esse perscrutandas. v. 18. retege oculos meos, ut intuear mirabilia ex lege tua—. Luc. xxiv. 45. aperuit eorum mentem, ut intelligerent scripturas. Act. xviii. 28. Judæos magis ac magis redarguebat publice, ostendens per scripturas Jesum esse Christum illum. 2 Pet. i. 20, 21. nullam prophetiam scripturæ esse propriæ explicationis: non enim libitu hominis allata est olim prophetia—; adeoque nec interpretanda proprio ingenio, id est, humano, sed ope Sancti Spiritus, qui singulis credentibus promissus est. Hinc prophetiæ donum, 1 Cor. xiv.

¶10Quod si scripturæ per se perspicuæ sunt, atque in se integræ, ut quæ possint sapientem reddere ad salutem per fidem, ut ex iis perfectus sit homo Dei, et ad omne opus bonum perfecte instructus; quid hoc insaniæ est, reformatos etiam sanctissima religionis capita, quasi in sacris libris obscurius tradita, ex metaphysicorum densissimis tenebris explanare, illustrare, atque interpretari solere; adhibitis quibusdam ineptissimis vocabulis ac distinctiunculis in media barbaria confictis, ad scripturas scilicet, quarum ipsi summam claritatem aliis commendare non desinunt, planiores et clariores faciendas? Quasi vero scriptura, quæ summam in se lucem habet, sibique sufficit, ad fidem præsertim et sanctitatem, obscurissimis hop. 346minum scientiis, falso ita dictis, extrinsecus indigeat ad lucidissimos veritatis divinæ sensus commodius ac disertius eliciendos et aliunde explicandos.

¶11Difficiles autem et obscuræ sunt, iis præsertim in rebus quæ ad salutem spectant, illis duntaxat qui pereunt. Luc. viii. 10. vobis datum est nosse mysteria regni Dei, reliquis autem per parabolas loquor, ut conspicientes non videant, et audientes non intelligant. 1 Cor. i. 18. sermo ille de cruce, iis quidem qui pereunt, stultitia est; iis autem qui servantur, id est, nobis, potentia Dei est. et ii. 14. animalis homo non est capax eorum quæ sunt Spiritus Dei; sunt enim ei stultitia—. et 2 Cor. iv. 2, 3. manifestatione veritatis commendantes nos ipsos apud omnem conscientiam hominum in conspectu Dei: quod si opertum est evangelium nostrum, iis qui pereunt opertum est. 2 Pet. iii. 16. de epistolis Paulinis: in quibus sunt nonnulla difficilia intellectu, quæ indocti parumque stabiles detorquent, ut et reliquas scripturas, suo ipsorum exitio.

¶12Sensus cujusque scripturæ unicus est; in veteri tamen testamento sæpe est compositus ex historia et typo: exempli gratia in his Hoseæ verbis, cap. xi. 1. cum Matt. ii. 15. ex Ægypto vocavi filium meum: ubi et de populo Israelitico et de Christo puero sensus duplex constare potest.

¶13Mos in ecclesia scripturas interpretandi extat Nehem. viii. 8, 9. legebant librum illum Dei explanate, et exponendo sensum dabant intelligentiam per scripturam ipsam: deinde dixit Nehemia (is est legatus regis) et Ezra sacerdos, legis peritus, ac Levitæ docentes populum—. 2 Chron. xvii. 9, 10. docuerunt in Jehuda, habentes secum librum legis Jehovæ; et obiverunt omnes civitates Jehudæ, docentes populum—. Luc. iv. 17. tunc datus est ei liber Isaiæ prophetæ—. 1 Cor. xiv. 1, &c. ambite spiritualia; magis tamen ut prophetetis—.

¶14Ratio recte interpretandi scripturas utilius quidem a theologis traditur, quam diligentius aut fidelius observatur; linguarum peritia; fontium inspectio; scopi animadversio; locutionis propriæ et figuratæ p. 347distinctio; causarum, circumstantiarum, antecedentium, consequentium consideratio; locorum cum aliis locis comparatio; fidei quoque analogia ubique spectanda est; syntaxeos denique haud raro anomalia non omittenda: exempli gratia, ubi relativum non ad proximum antecedens, sed ad principalius, quamvis remotius, referendum est; 2 Reg. xvi. 2. cum v. 1. natus viginti annos erat Acha, cum ille (id est, pater ejus Jothamus) regnare inciperet, si ætatem Ezechiæ, qua is regnum iniit, perpendas, cap. xviii. 2. Sic 2 Chron. xxxvi. 9. cum ille regnare inciperet, cum 2 Reg. xxiv. 10. Psal. xcix. 6. Mosem, et Aharonem cum sacerdotibus ipsius. Joan. viii. 44. mendax est, et pater ejus. Postremo, ex iis quæ scripta sunt, nulla consectaria, nisi necessario plane deducta, sunt admittenda; ne pro iis quæ scripta sunt, ea quæ scripta non sunt credere cogamur, et pro divina doctrina humanas rationes plerumque fallaces, nubem pro vero corpore, amplectamur: iis enim quæ scripta sunt in sacris libris, non iis quæ disputata sunt in scholis, fides obligatur.

¶15Jus interpretandi scripturas, sibimet inquam interpretandi, habet unusquisque fidelium: habet enim Spiritum veritatis ducem, habet mentem Christi: immo alius nemo interpretari cum fructu potest, nisi ipse quoque sibi conscientiæque suæ idem interpretetur. Hac de re plura sequens caput adjiciet, ubi de populo ecclesiæ particularis agetur. Aliis interpretandi publice jus habet is, quemcunque Deus constituit vel apostolum, vel prophetam, vel evangelistam, vel pastorem, vel doctorem, 1 Cor. xii. 8, 9. Eph. iv. 11, 12, 13. id est, dono docendi quicunque est præditus; omnis scriba cœlorum ad regnum instructus, Matt. xiii. 52. non quem solum homines aut academiæ constituerunt, et cathedra donarunt; de quibus illud vere dici haud raro queat, Luc. xi. 52, væ vobis legis interpretibus, quoniam sustulistis clavem cognitionis: ipsi non introistis, et eos qui introibant, prohibuistis.

¶16Nullum itaque jus habet vel ecclesia ulla visibilis, nedum magistratus, interpretamenta sua conscientiis hominum pro legibus, id est, fidem implicitam imponere.

¶17p. 348Quod si inter eos qui fideles videntur esse de scripturæ sensu non convenit, tolerare alii alios debebunt, donec Deus quod verum sit omnibus revelaverit. Philipp. iii. 15, 16. quotquot itaque adulti sumus, hoc sentiamus: quod siquid aliter sentitis, hoc quoque vobis Deus revelabit; attamen in eo ad quod usque pervenimus, eadem incedamus regula, et idem sentiamus. Sic Rom. xiv. 4. proprio domino perstat, aut cadit: stabilietur autem.

¶18Regula itaque fidei et canon scriptura sola est; Psal. xix. 10. judicia Jehovæ sunt ipsa veritas; controversiarum etiam judex nisi ea nemo; aut saltem ex ea sibimet quisque cum Spiritu Dei. Nam qui illis Pauli verbis, 1 Tim. iii. 15. ecclesia Dei viventis, columna et stabilimentum veritatis, abutuntur ad asserendam visibili ecclesiæ, quoquo modo intellectæ, summam illam interpretandi et judicandi auctoritatem, hoc toto et superiore versu simul inspecto aberrare longissime a veritate comperiuntur. Scripsit hæc Paulus Timotheo, quæ illi pro sacra scriptura essent; ut sciret, ex ea scilicet, quomodo oporteat in domo Dei versari, quæ est ecclesia, id est, conventus quilibet fidelium: domus ergo Dei, sive ecclesia, regula non erat unde sciret, sed illa sacra scriptura, quam a Paulo acceperat. Et est quidem ecclesia, vel saltem esse debet (neque enim semper est) columna et stabilimentum, id est, custos, et sedes, et confirmatrix veritatis: verum ut hæc omnia sit, regulam tamen aut judicem hinc esse veritatis et scripturæ non sequitur: siquidem domus Dei non regula sui est, sed regulam a verbo Dei accipit; debetque saltem firmissime retinere. Quid, quod scripta prophetarum et apostolorum, quæ sunt ipsæ scripturæ, fundamenta sunt ecclesiæ. Eph. ii. 20. superstructi &c. Ecclesia autem superstructa non est regula aut judex sui fundamenti.

¶19Non tamen scripta esse omnia quæ apostoli ecclesiis tradiderunt, aut, scripta si fuerunt, ad nos pervenisse, videtur ex 2 Joan. 12. cum multa haberem vobis scribenda, nolui per chartam et atramentum. 3 Joan. 13. idem. Col. iv. 16. scriptam Laodicæa vos quoque legatis.

¶20p. 349Ergo hæc cum ad salutem non necessaria, sed utilia tantum existimanda sint, vel ex aliis scripturæ locis, vel, si hoc incertum est utrum fieri possit, non ex pontificum decretis aut conciliorum, multo minus ex magistratuum edictis, sed ex eodem Spiritu, in nobismetipsis per fidem et charitatem agente, petenda sunt. Joan. xvi. 12, 13. adhuc multa habeo quæ vobis dicam; sed nunc non potestis portare: cum autem venerit ille Spiritus veritatis, dux viæ vobis erit in omnem veritatem. Sic etiam Petrus ipse monet, sermoni prophetico attendendum esse, usquedum dies illuxerit, et lucifer exoriatur in cordibus nostris, 2 Pet. i. 19. id est, lux evangelii, non in charta magis, quam in corde quærenda: 2 Cor. iii. 3. vos esse epistolam Christi subministratam a nobis, inscriptam non atramento, sed Spiritu Dei vivi; non in tabulis lapideis, sed in carneis tabulis cordis. Eph. vi. 17. machæram Spiritus, quæ est verbum Dei. 1 Joan. ii. 20. at vos unctionem habetis a Sancto illo profectam, et nostis omnia. et v. 27. nec necesse habetis ut quisquam doceat vos: verum sicut eadem unctio docet vos de omnibus, et verax est, et non mendax, et sicut docuit vos, manebitis in eo. Sic Paulus quærentibus ex se Corinthiis certis de rebus in quibus scriptura nihil præscripserat, ex Christiano sensu et unctione illa Spiritus, quam acceperat, respondet, 1 Cor. vii. 12. ego dico, non Dominus. et v. 25, 26. de virginibus imperium Domini non habeo; sententiam vero meam dico, ut cui Dominus per misericordiam dederit fidum esse: existimo igitur—. v. 40. beatior est si ita maneat, secundum meam sententiam: videor autem mihi et ego Spiritum Dei habere: unde et illos in ejusmodi quæstionibus posse etiam sibimetipsis respondere monet, v. 15. non est servituti subjectus frater aut soror in causis hujusmodi. et v. 36. cæterum siquis sese existimat aliquid indecorum in virginem suam committere, si florem ætatis excedat, et ita debet fieri, quod vult faciat, non peccat.

¶21Duplicem enim habemus sub evangelio maxime scripturam; externam verbi scripti, et internam Sancti Spiritus, quam is ex promissione Dei in cordibus credentium minime negligendam exaravit; ut supra cap. xxvii. de Evangelio. Isa. lix. 21. de me autem, hoc erit fœdus meum cum istis, ait Jehova; Spiritus meus qui est in te, et verba mea quæ posui in ore tuo, p. 350non recedent ex ore tuo, aut ex ore seminis tui, aut ex ore seminis seminis tui, ait Jehova, ex hoc tempore usque in sæculum. Jer. xxxi. 33, 34. Act. v. 32. nos sumus ei testes horum quæ dicimus, atque etiam Spiritus ille Sanctus quem dedit Deus obedientibus ipsi. 1 Cor. ii. 12. nos non spiritum mundi accepimus, sed Spiritum qui est ex Deo, ut sciamus quæ Deus est nobis gratificatus.

¶22Itaque auctoritas fidei externa est in scripturis quidem hodie maxima, et fere prior tempore; interna vero cuique, adeoque summa atque suprema, est ipse Spiritus.

¶23Scriptura enim externa, præsertim novi testamenti, ut de supposititiis nihil dicam, a quibus jam tum cavendum esse monuit ipse Paulus, 2 Thess. ii. 2. per epistolam tanquam a nobis scriptam, et iii. 17. quod est signum—; scriptura inquam novi testamenti, cum sub custodibus variis male fidendis, ex manuscriptis proinde variis et discrepantibus, varie quoque descripta et excusa demum sit, sæpe corrumpi potuit, et corrupta est: at Spiritum veritatis ducem nemo potest corrumpere, aut hominem spiritualem facile decipere: 1 Cor. ii. 15, 16. spiritualis dijudicat quidem omnia, ipse vero a nemine dijudicatur: quis enim novit mentem Domini, qui instructurus sit eum? nos autem mentem Christi habemus. et xii. 10. alii vero discretio spirituum. Textus corrupti etiam in omnibus fere codicibus exempla sunt Matt. xxvii. 9. ubi ex Jeremia citatur quod in solo Zacharia reperitur, aliaque loca innumera, quæ singulis fere paginis apud editores novi testamenti Erasmum, Bezam, aliosque occurrunt.

¶24Fuit quidem legis Mosaicæ sacrosancta olim custos arca fœderis, et post Babylonicam statim captivitatem fidejussores atque custodes sacerdotes, prophetæ, aliique divinitus edocti, Ezra, Zacharia, Malachias, alii, qui sacros libros Dei sacrario et sacerdotibus posteris incorruptos procul dubio tradiderunt, quibus per omnes ætates et summa religio erat ne quid mutaretur, et nulla suspicio quamobrem id facerent: reliqui etiam libri, præsertim historici, quamvis quo auctore, quove tempore sint scripti in dubio sit, quamvis in historia ratio temporum claudicare sæpe videatur, eorum p. 351tamen doctrinæ partem ullam vel nemo vel pauci admodum in dubium vocarunt. Novi autem testamenti multa per sæcula varii, ut ante diximus, varieque corrupti custodes fuere; autographum exemplar præ cæteris nullum quod pro germano asserere possimus. Itaque ex variis codicibus manuscriptis viri docti quod sibi germanissimum est visum ediderunt, Erasmus, Beza, et alii. Quod nescio sane cur factum providentia Dei sit, ut novi testamenti scriptura custodibus tam incertis tamque lubricis commissa fuerit, nisi ut hoc ipsum argumento esset, certiorem nobis propositum ducem Spiritum quam scripturam, quem sequi debeamus.

¶25Hoc enim constat etiam, ecclesiam visibilem non semper ab ascensu Christi columnam aut stabilimentum veritatis extitisse, sed corda fidelium, quæ proprie sunt domus et ecclesia Dei vivi, 1 Tim. iii. 15.

¶26Editores certe video et interpretes novi testamenti Græci, cujus prima auctoritas est, non ecclesiæ visibilis, sed manuscriptorum fide ac numero omnia fere ponderare: quorum fides codicum si variat aut vacillat, ipsos quoque editores ambigere necesse est, nec habere quid pro certissimo Dei verbo textuque incorrupto sequantur aut statuant; ut in historia adulteræ, aliisque nonnullis locis.

¶27Utcunque scripturis generatim et universim quidem creditur, primo propter auctoritatem sive ecclesiæ visibilis sive codicum manuscriptorum; postea vero ecclesiæ, ipsisque codicibus, eorumque singulis partibus, propter auctoritatem totius scripturæ secum collatæ; toti denique scripturæ, propter ipsum Spiritum unicuique fidelium intus persuadentem: quemadmodum et Christo creditum est a Samaritanis primo propter verba mulieris; deinde non tam propter mulieris quam propter ipsius Christi verba coram loquentis, Joan. iv. 42. Sic omnia demum ad Spiritum atque verbum non scriptum, scriptura ipsa teste, referenda sunt.

¶28Qui igitur fidelibus, quorum unusquisque Dei Spiritu regitur, sanctiones quascunque suas et dogmata, sive ecclesiæ sive Christiani magistratus nomine, invitis imposuerit, is non hominibus tantum, verum etiam p. 352ipso facto Spiritui jugum imponit. Quod si ipsi apostoli, concilio etiam convocato cui Spiritus ipse Sanctus præsidebat, divinam ipsam legem velut jugum non ferendum fidelibus imponere noluerunt, Act. xv. 10, 19, 28. quid tentatis Deum—, multo minus poterit ecclesia ulla hodierna, quæ præsentiam Spiritus certissimam arrogare sibi non potest, minimeque omnium magistratus, ea vel credenda solum fidelibus imperare, quæ in scriptura vel non reperiuntur, vel humanis duntaxat rationibus, quæ fidem non faciunt, exprimuntur.

¶29Humanæ autem traditiones, sive scriptæ sive non scriptæ, palam prohibentur. Deut. iv. 2. ne addite ad verbum illud quod ego præcipio vobis, neque detrahite de eo, &c. Prov. xxx. 6. ne adjicito ad verba ejus, ut non corripiat te, et efficiaris mendax. Apoc. xxii. 18, 19. si quis adjecerit ad hæc, &c. et siquis abstulerit aliquid ex verbis, &c. Isa. xxix. 13, 14. estque reverentia eorum erga me, quam præcepto hominum edocti sunt. Matt. xv. 3, 9. Gal. i. 8. etiam si nos aut angelus e cœlo—. 1 Tim. vi. 3, &c. siquis diversam docet doctrinam, neque accedit sanis sermonibus Domini nostri Jesu Christi, et ei quæ secundum pietatem est doctrinæ, is inflatus est, nihil sciens, sed insaniens circa quæstiones ac pugnas de verbis—. Tit. i. 14. non attenti Judaicis fabulis et præceptis hominum aversantium veritatem. 1 Tim. i. 4. ne attendat fabulis et genealogiis nunquam finiendis, quæ potius quæstiones præbent quam ædificationem Dei quæ est per fidem. Col. ii. 8. videte ne quis sit qui vos deprædetur per philosophiam et inanem seductionem, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum.

¶30Neque hoc in genere fidendum majoribus aut antiquitati omnino est. 2 Chron. xxix. 6, &c. nam prævaricati sunt patres nostri—. Psal. lxxviii. 8, &c. ac non sint ut majores eorum—. Ezech. xx. 18. in statutis patrum vestrorum ne ambuletis—. Amos. ii. 1. eo quod spernunt legem Jehovæ, et statuta ejus non observant, seducuntque ipsos mendacia ipsorum, quæ secuti sunt majores ipsorum. Mal. iii. 7. inde a diebus majorum vestrorum recessistis a statutis meis—. Eccles. vii. 10. ne dixeris, quid est cur dies priores fuerint meliores istis? nam non ex sapientia rogares super hoc. Et Jeremia p. 353quidem hortatur ut inquirant in vias antiquas, sed tamen ut quæ via bona sit, eam duntaxat eligant, cap. vi. 16. alioqui idololatricum plane argumentum hoc est et Pharisaicum et Samaritanum. Jer. xliv. 17, &c. adolendo rebus cœlestibus, et libando iis libamina, quemadmodum fecimus nos, reges nostri ac principes nostri—. Matt. xv. 2, &c. quare discipuli tui transgrediuntur traditionem seniorum? cui opponit Christus mandatum Dei, v. 3. quare et vos transgredimini mandatum Dei per traditionem vestram—? et Marc. vii. 8, 9, idem. Joan. iv. 20. patres nostri in hoc monte adoraverunt—.

¶31Immo ne matris quidem ecclesiæ venerando nomini attribuere nimium debemus. Hos. ii. 2. contendite cum matre vestra, contendite, ipsam non esse uxorem meam, et me non esse virum ipsius; ut amoveat scortationes suas: nisi mysticam duntaxat ecclesiam intelligimus et cœlestem: Gal. iv. 26. illa vero quæ sursum est Hierusalem libera est, quæ est mater omnium nostrum.

¶1The writings of the prophets, apostles and evangelists, composed under divine inspiration, are called THE HOLY SCRIPTURES. 2 Sam. xxiii. 2. the Spirit of Jehovah spake by me, and his word was in my tongue. Matt. xxii. 43. how then doth David in spirit call him Lord, saying—? 2 Cor. xiii. 3. since ye seek a proof of Christ speaking in me. 2 Tim. iii. 16. all scripture is given by inspiration of God.

¶2With regard to the question, what books of the Old and New Testament are to be considered as CANONICAL, that is to say, as the genuine writings of the prophets, apostles, and evangelists, there is little or no difference of opinion among the orthodox, as may be seen in the common editions of the Bible.

¶3The books usually subjoined to these under the name of APOCRYPHAL, are by no means of equal authority with the canonical, neither can they be adduced as evidence in matters of faith.

¶4The reasons for their rejection are, first, because, although written under the old dispensation, they are not in the Hebrew language, which they would undoubtedly be if genuine; for as the Gentiles were not then called, and the church consisted wholly of Hebrews, Rom. iii. 2. ix. 4. it would have been preposterous to write in the language of a people who had no concern in the things discoursed of. Secondly, their authority is deservedly called in question, inasmuch as they are never p. 466quoted in the New Testament. Lastly, they contain much that is at variance with the acknowledged parts of Scripture, besides some things fabulous, low, trifling, and contrary to true religion and wisdom.

¶5The Holy Scriptures were not written for occasional purposes only, as is the doctrine of the Papists, but for the use of the church throughout all ages, as well under the gospel as under the law. Exod. xxxiv. 27. write thou these words; for after the tenour of these words I have made a covenant with thee and with Israel. Deut. xxxi. 19. write ye this song for you.......that this song may be a witness for me. Isai. viii. 20. to the law and to the testimony; if they speak not according to this word, it is because there is no light in them. xxx. 8. write it.....that it may be for the time to come for ever and ever. Habak. ii. 2. write.....for the vision is yet for an appointed time. Luke xvi. 29. they have Moses and the prophets; let them hear them. John v. 39. search the scriptures, for in them ye think ye have eternal life. Rom. xv. 4. whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 1 Cor. x. 11. they are written for our admonition, upon whom the ends of the world are come.

¶6Almost every thing advanced in the New Testament is proved by citations from the Old. The use of the New Testament writings themselves is declared John xx. 31. these are written that ye might believe—. Eph. ii. 20. built upon the foundation of the apostles and prophets. Philipp. iii. 1. to write the same things to you, to me indeed is not grievous, but for you it is safe. 1 Thess. v. 27. I charge you by the Lord, that this epistle be read unto all the holy brethren. 1 Tim. iii. 15. —if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God. 2 Tim. iii. 15—17. from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus: all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. It is true that the Scriptures which Timothy is here said to have known from a child, and which p. 467were of themselves able to make him wise unto salvation through faith in Christ, were probably those of the Old Testament alone, since no part of the New Testament appears to have existed during the infancy of Timothy; the same is, however, predicated of the whole of Scripture in the succeeding verse, namely, that it is profitable for doctrine; even to such as are already wise and learned, 1 Cor. x. 15. I speak as unto wise men, judge ye what I say, to men arrived at Christian maturity, Philipp. iii. 15. let us therefore, as many as be perfect, be thus minded, such as Timothy himself, and Titus, to whom Paul wrote; and to the strong in faith, 1 John ii. 14. I have written unto you, young men, because ye are strong, and the word of God abideth in you. 2 Pet. i. 12, 15. wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth: moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. iii. 15, 16. even as our beloved brother Paul also, according unto the wisdom given unto him, hath written unto you. For although the epistle of Paul here alluded to was more immediately directed to the Romans, Rom. i. 7. 15. Peter in the above passage expressly intimates that it was addressed not to that church alone, but to believers generally. 2 Pet. iii. 1, 2. this second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance. 1 John ii. 21. I have not written unto you, because ye know not the truth, but because ye know it. Rev. i. 19. write the things which thou hast seen, and the things which are, and the things which shall be hereafter.

¶7From all these passages it is evident, that the use of the Scriptures is prohibited to no one; but that, on the contrary, they are adapted for the daily hearing or reading of all classes and orders of men;⁴ p. 468of princes, Deut. xvii. 19. of magistrates, Josh. i. 8. of men of all descriptions, Deut. xxxi. 9—11. Moses wrote this law, and delivered it unto the priests the sons of Levi...and unto all the elders of Israel: and Moses commanded them, saying......Thou shalt read this law before all Israel. xi. 18—20. therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand....and thou shalt write them upon the door-posts of thine house. xxix. 29. those things which are revealed belong unto us and to our children for ever, that we may do all the words—. xxx. 11. for this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 2 Chron. xxxiv. 30. he read in their ears all the words of the book of the covenant. Isai. viii. 20. to the law and to the testimony. Nehem. ix. 3. they stood up in their place, and read in the book of the law of Jehovah; that is, the whole people, as appears from the second verse of the chapter. To the same purpose may be adduced the testimony of a writer whom the opponents of this opinion regard as canonical. 1 Macc. i. 56, 57. wheresoever was found with any the book of the testament, the king's commandment was that they should put him to death.

¶8The New Testament is still more explicit. Luke x. 26. what is written in the law? how readest thou? This was the question of Christ to one of the interpreters of the law, of whom there were many at that time, Pharisees and others, confessedly neither priests nor Levites; neither was Christ himself, whom we cannot suppose to have been considered as particularly learned in the law, forbidden to expound in the synagogue; much less therefore could it have been unlawful to read the Scriptures at home. xvi. 29. they have Moses and the prophets; let them hear them. John v. 39. search the scriptures. Acts viii. 28. he read Esaias the prophet. xvii. 11. they searched the scriptures daily. xviii. 24. mighty in the scriptures. 2 Tim. iii. 15. from a child thou hast known the holy scriptures. Rev. i. 3. blessed is he that readeth.

¶9The Scriptures, therefore, partly by reason of their own simplicity, and partly through the divine illumination, are plain and perspicuous in p. 469all things necessary to salvation, and adapted to the instruction even of the most unlearned, through the medium of diligent and constant reading.⁵ Psal. xix. 7. the law of Jehovah is perfect, converting the soul; the testimony of Jehovah is sure, making wise the simple. cxix. 105. thy word is a lamp unto my feet, and a light unto my path. v. 130. the entrance of thy words giveth light, it giveth understanding unto the simple; whence it follows that the liberty of investigating Scripture thoroughly is granted to all. v. 18. open thou mine eyes, that I may behold wondrous things out of thy law. Luke xxiv. 45. then opened he their understanding, that they might understand the scriptures. Acts xviii. 28. he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ. 2 Pet. i. 20, 21. no prophecy of the scripture is of any private interpretation; for the prophecy came not in the old time by the will of man; neither therefore is it to be interpreted by the judgement of men, that is, by our own unassisted judgement, but by means of that Holy Spirit promised to all believers.⁶ Hence the gift of prophecy, mentioned 1 Cor. i. 4.

¶10If then the Scriptures be in themselves so perspicuous, and sufficient of themselves to make men wise unto salvation through faith, and that the man of God may be perfect, thoroughly furnished unto all good works, p. 470through what infatuation is it, that even Protestant divines persist in darkening the most momentous truths of religion by intricate metaphysical comments,⁷ on the plea that such explanation is necessary; stringing together all the useless technicalities and empty distinctions of scholastic barbarism, for the purpose of elucidating those Scriptures, which they are continually extolling as models of plainness? As if Scripture, which possesses in itself the clearest light, and is sufficient for its own explanation, especially in matters of faith and holiness, required to have the simplicity of its divine truths more fully developed, and placed in a more distinct view, by illustrations drawn from the abstrusest of human sciences, falsely so called.

¶11It is only to those who perish that the Scriptures are obscure, especially in things necessary for salvation. Luke viii. 10. unto you it is given to know the mysteries of the kingdom of God, but to others in parables; that seeing they might not see, and hearing they might not understand. 1 Cor. i. 18. the preaching of the cross is to them that perish foolishness; but unto us which are saved, it is the power of God. ii. 14. the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. 2 Cor. iv. 2, 3. by manifestation of the truth commending ourselves to every man's conscience in the sight of God: but if our gospel be hid, it is hid to them that are lost. 2 Pet. iii. 16. speaking of the epistles of Paul, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

¶12p. 471No passage of Scripture is to be interpreted in more than one sense; in the Old Testament, however, this sense is sometimes a compound of the historical and typical, as in Hosea xi. 1. compared with Matt. ii. 15. out of Egypt have I called my son, which may be explained in a double sense, as referring partly to the people of Israel, and partly to Christ in his infancy.

¶13The custom of interpreting Scripture in the church is mentioned Nehem. viii. 8, 9. they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading: and Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people—. 2 Chron. xvii. 9. they taught in Judah, and had the book of the law of Jehovah with them, and went about throughout all the cities of Judah, and taught the people. Luke iv. 17. then was delivered unto him the book of the prophet Esaias. 1 Cor. xiv. 1. desire spiritual gifts, but rather that ye may prophesy.

¶14The requisites for the public interpretation of Scripture have been laid down by divines with much attention to usefulness, although they have not been observed with equal fidelity. They consist in knowledge of languages; inspection of the originals; examination of the context; care in distinguishing between literal and figurative expressions; consideration of cause and circumstance, of antecedents and consequents; mutual comparison of texts; and regard to the analogy of faith. Attention must also be paid to the frequent anomalies of syntax; as for example, where the relative does not refer to the immediate antecedent, but to the principal word in the sentence, though more remote. See 2 Kings xvi. 2. compared with v. 1. twenty years old was Ahaz when he began to reign, that is, Jotham the father of Ahaz, as appears by considering the age at which Hezekiah began his reign, xviii. 2. See also 2 Chron. xxxvi. 9. when he began to reign, compared with 2 Kings xxiv. 8. Psal. xcix. 6. Moses and Aaron among his priests. John viii. 44. he is a liar, and the father of it. Lastly, no inferences from the text are to be admitted, but such as follow necessarily and p. 472plainly from the words themselves; lest we should be constrained to receive what is not written for what is written, the shadow for the substance, the fallacies of human reasoning for the doctrines of God: for it is by the declarations of Scripture, and not by the conclusions of the schools, that our consciences are bound.

¶15Every believer has a right to interpret the Scriptures for himself, inasmuch as he has the Spirit for his guide, and the mind of Christ is in him;⁸ nay, the expositions of the public interpreter can be of no use to him, except so far as they are confirmed by his own conscience. More will be added on this subject in the next chapter, which treats of the members of particular churches. The right of public interpretation for the benefit of others is possessed by all whom God has appointed apostles, or prophets, or evangelists, or pastors, or teachers, 1 Cor. xii. 8, 9. Eph. iv. 11—13. that is, by all who are endowed with the gift of teaching, every scribe which is instructed unto the kingdom of heaven, Matt. xiii. 52. not by those whose sole commission is derived from human authority, or academical appointment; of whom it may too often be said in the words of Scripture, woe unto you, lawyers, for ye have taken away the key of knowledge; ye enter not yourselves, and them that were entering in ye hindered, Luke xi. 52.

¶16It is not therefore within the province of any visible church, much less of the civil magistrate, to impose their own interpretations on us as laws, or as binding on the conscience; in other words, as matter of implicit faith.⁹

¶17If however there be any difference among professed believers as to the sense of Scripture, it is their duty to tolerate such difference in p. 473each other, until God shall have revealed the truth to all. Philipp. iii. 15, 16. let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you: nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Rom. xiv. 4. to his own master he standeth or falleth: yea, he shall be holden up.

¶18The rule and canon of faith, therefore, is Scripture alone.¹ Psal. xix. 9. the judgements of Jehovah are true and righteous altogether. Scripture is the sole judge of controversies; or rather, every man is to decide for himself through its aid, under the guidance of the Spirit of God. For they who, on the authority of 1 Tim. iii. 15. the church of the living God, the pillar and ground of the truth, claim for the visible church, however defined, the supreme right of interpreting Scripture and determining religious controversies, are confuted by a comparison of the words in question with the former part of the verse, and with that which precedes. What Paul here writes to Timothy, and which is intended to have the force of Scripture with him, is a direction by which he may know how he ought to behave himself in the house of God, which is the church; that is, in any assembly of believers. It was not therefore the house of God, or the church, which was to be a rule to him that he might know, but the Scripture which he had received from the hands of Paul. The church indeed is, or rather ought to be, (for it is not always such in fact) the pillar and ground, that is, the guardian, and repository, and support of the truth; even where it is all this, however, it is not on that account to be considered as the rule or arbiter of truth and the Scripture; inasmuch as the house of God is not a rule to itself, but receives its rule from the word of God, which it is bound, at least, to observe scrupulously. Besides, the writings of the prophets and apostles, in other words the Scriptures themselves, are said to be the foundation of the church: Eph. ii. 20. built upon the foundation of the apostles and prophets, p. 474Jesus Christ himself being the chief corner-stone. Now the church cannot be the rule or arbiter of that on which it is itself founded.

¶19–20That some of the instructions of the apostles to the churches were not committed to writing, or that, if written, they have not come down to us, seems probable from 2 John 12. having many things to write unto you, I would not write with paper and ink. See also 3 John 13. Col. iv. 16. that ye likewise read the epistle from Laodicea. Seeing then that the lost particulars cannot be supposed to have contained anything necessary to salvation, but only matters profitable for doctrine, they are either to be collected from other passages of Scripture, or, if it be doubtful whether this is possible, they are to be supplied, not by the decrees of popes or councils, much less by the edicts of magistrates, but by the same Spirit which originally dictated them, enlightening us inwardly through the medium of faith and love. John xvi. 12, 13. I have yet many things to say unto you, but ye cannot bear them now; howbeit when he, the Spirit of truth, is come, he shall guide you into all truth. So also Peter admonishes us, 2 Ep. i. 19. to take heed to the sure word of prophecy, until the day dawn, and the day-star arise in our hearts, that is to say, the light of the gospel, which is not to be sought in written records alone, but in the heart. 2 Cor. iii. 3. ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Eph. vi. 17. the sword of the Spirit, which is the word of God. 1 John ii. 20. ye have an unction from the Holy One, and ye know all things. v. 27. ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. Thus when the Corinthians had made inquiry of Paul on certain subjects with regard to which there was no specific direction in Scripture, he answers them according to the natural dictates of Christianity, and the unction of the Spirit which he had received: 1 Cor. vii. 12. to the rest speak I, not the Lord. v. 25. concerning virgins, I have no commandment of the Lord; yet I give my judgement as one that hath obtained mercy of the Lord to be faithful: p. 475I suppose therefore—. v. 40. she is happier if she so abide after my judgement; and I think also that I have the Spirit of God; whence he reminds them that they are also able to give answer to themselves in such questions, v. 15. a brother or sister is not under bondage in such cases. v. 36. if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not.

¶21Under the gospel we possess, as it were, a twofold Scripture; one external, which is the written word, and the other internal, which is the Holy Spirit, written in the hearts of believers, according to the promise of God, and with the intent that it should by no means be neglected; as was shown above, chap. xxvii. on the gospel. Isai. lix. 21. as for me, this is my covenant with them, saith Jehovah; my Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith Jehovah, from henceforth and for ever. See also Jer. xxxi. 33, 34. Acts v. 32. we are his witnesses of those things, and so is also the Holy Ghost, whom God hath given to them that obey him. 1 Cor. ii. 12. we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.

¶22Hence, although the external ground which we possess for our belief at the present day in the written word is highly important, and, in most instances at least, prior in point of reception, that which is internal, and the peculiar possession of each believer, is far superior to all, namely, the Spirit itself.

¶23For the external Scripture, or written word, particularly of the New Testament (to say nothing of spurious books, with regard to which the apostle has long since cautioned us, 2 Thess. ii. 2. that ye be not shaken in mind....by letter as from us—; iii. 17. the salutation of Paul with mine own hand, which is the token in every epistle—:) the written word, I say, p. 476of the New Testament, has been liable to frequent corruption, and in some instances has been corrupted, through the number, and occasionally the bad faith of those by whom it has been handed down, the variety and discrepancy of the original manuscripts, and the additional diversity produced by subsequent transcripts and printed editions. But the Spirit which leads to truth cannot be corrupted, neither is it easy to deceive a man who is really spiritual: 1 Cor. ii. 15, 16. he that is spiritual judgeth all things, yet he himself is judged of no man: for who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ. xii. 10. to another, discerning of spirits. An instance of a corrupted text pervading nearly all the manuscripts occurs in Matt. xxvii. 9. where a quotation is attributed to Jeremiah, which belongs only to Zechariah;² and similar instances are to be found in almost every page of Erasmus, Beza, and other editors of the New Testament.

¶24Previously to the Babylonish captivity, the law of Moses was preserved in the sacred repository of the ark of the covenant; after that event, it was committed to the trust and guardianship of the priests and prophets, as Ezra, Zechariah, Malachi, and other men taught of God. There can be no doubt that these handed down the sacred volumes in an uncorrupted state to be preserved in the temple by the priests their successors, who were in all ages most scrupulous in preventing alterations, and who had themselves no grounds of suspicion to induce them to make any change. With regard to the remaining books, particularly the historical, although it be uncertain by whom and at what time they were written, and although they appear sometimes to contradict themselves on points of chronology, few or none have ever questioned the integrity of their doctrinal parts. The New Testament, on the contrary, has come down to us (as before observed) through the hands of a multitude of persons, subject to various temptations; nor have we in any instance the original copy in the author's hand-writing, by which to correct the errors of the others. Hence Erasmus, Beza, and other learned p. 477men, have edited from the different manuscripts what in their judgement appeared most likely to be the authentic readings. It is difficult to conjecture the purpose of Providence in committing the writings of the New Testament to such uncertain and variable guardianship, unless it were to teach us by this very circumstance that the Spirit which is given to us is a more certain guide than Scripture, whom therefore it is our duty to follow.

¶25–26For with regard to the visible church, which is also proposed as a criterion of faith, it is evident that, since the ascension of Christ, the pillar and ground of the truth has not uniformly been the church, but the hearts of believers, which are properly the house and church of the living God, 1 Tim. iii. 15. Certain it is, that the editors and interpreters of the New Testament (which is the chief authority for our faith) are accustomed to judge of the integrity of the text, not by its agreement with the visible church, but by the number and integrity of the manuscripts. Hence, where the manuscripts differ, the editors must necessarily be at a loss what to consider as the genuine word of God; as in the story of the woman taken in adultery,³ and some other passages.

¶27The process of our belief in the Scriptures is, however, as follows: we set out with a general belief in their authenticity, founded on the testimony either of the visible church, or of the existing manuscripts; afterwards, by an inverse process, the authority of the church itself, and of the different books as contained in the manuscripts, are confirmed by the internal evidence implied in the uniform tenor of Scripture, considered as a whole; and, lastly, the truth of the entire volume is established by the inward persuasion of the Spirit working in the hearts of individual believers. So the belief of the Samaritans p. 478in Christ, though founded in the first instance on the word of the woman, derived its permanent establishment, less from her saying, than from the presence and discourses of Christ himself, John iv. 42.^4-2 Thus, even on the authority of Scripture itself, every thing is to be finally referred to the Spirit and the unwritten word.

¶28Hence it follows, that when an acquiescence in human opinions or an obedience to human authority in matters of religion is exacted, in the name either of the church or of the Christian magistrate, from those who are themselves led individually by the Spirit of God, this is in effect to impose a yoke, not on man, but on the Holy Spirit itself.^5-2 Certainly, if the apostles themselves, in a council governed by the inspiration of the Holy Spirit, determined that even the divinely instituted law was a yoke from which believers ought to be exempt, Acts xv. 10, 19, 28. why tempt ye God? much less is any modern church, which cannot allege a similar claim to the presence of the Spirit, and least of all is the magistrate entitled to impose on believers a creed nowhere found in Scripture, or which is merely inferred from thence by human reasonings, carrying with them no certain conviction.

¶29p. 479An acquiescence in human traditions, whether written or unwritten, is expressly prohibited.^6-2 Deut. iv. 2. ye shall not add unto the word which I command you, neither shall ye diminish ought from it. Prov. xxx. 6. add thou not unto his words, lest he reprove thee, and thou be found a liar. Rev. xxii. 18, 19. if any man shall add unto these things, &c....and if any man shall take away from the words, &c. Isai. xxix. 13, 14. their fear toward me is taught by the precept of men. See also Matt. xv. 3, 9. Gal. i. 8. though we, or an angel from heaven, preach any other gospel unto you—. 1 Tim. vi. 3. if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words. Tit. i. 4. not giving heed to Jewish fables and commandments of men, that turn from the truth. 1 Tim. i. 4. neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith. Col. ii. 8. beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

¶30Neither can we trust implicitly in matters of this nature to the opinions of our forefathers, or of antiquity.^7-2 2 Chron. xxix. 6. our fathers have trespassed. Psal. lxxviii. 8, &c. that they might not be as their fathers. Ezek. xx. 18. walk ye not in the statutes of your fathers. Amos ii. 4. because they have despised the law of Jehovah, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked. Mal. iii. 7. even from the days of your fathers ye are gone away from mine ordinances. Eccles. vii. 10. say not thou, What is the cause that the former days were better than these? for thou dost not p. 480inquire wisely respecting this. Jeremiah also admonishes the people to ask for the old paths, in order to see where is the good way, and to choose that alone, vi. 16.^8-2 for in any other sense the argument may be as justly employed to defend the idolatries of the heathen, and the errors of the Pharisees and Samaritans. Jer. xliv. 17. to burn incense unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we, and our fathers, our kings, and our princes—. Matt. xv. 2, &c. why do thy disciples transgress the tradition of the elders? where Christ opposes to their tradition the commandment of God, v. 3. why do ye also transgress the commandment of God by your tradition? See also Mark vii. 8, 9. John iv. 20. our fathers worshipped in this mountain.

¶31Even to the venerable name of our mother church itself we are not to attach any undue authority. Hos. ii. 2. plead with your mother, plead; for she is not my wife, neither am I her husband; let her therefore put away her whoredoms out of her sight: unless by this expression we understand exclusively the mystical church in heaven; Gal. iv. 26. Jerusalem which is above is free, which is the mother of us all.